{"id":81229,"date":"2020-10-11T15:45:37","date_gmt":"2020-10-11T12:45:37","guid":{"rendered":"https:\/\/wp.929.org.il\/?p=81229"},"modified":"2020-10-11T15:48:16","modified_gmt":"2020-10-11T12:48:16","slug":"god-answers-in-times-of-trouble","status":"publish","type":"post","link":"https:\/\/wp.929.org.il\/en\/god-answers-in-times-of-trouble\/","title":{"rendered":"God Answers In Times Of Trouble"},"content":{"rendered":"
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Our psalm is recited in full in the<\/span> Ashkenaz Weekday Shacharit Concluding Prayers<\/span><\/a> and in the<\/span> Edot HaMizrach, Midnight Rite, Tikkun Leah<\/span><\/a>.\u00a0 \u201cThe Lord will answer you in the day of trouble\u2026\u201d (<\/span>20:2<\/span><\/a>) is recited<\/span> after the Amidah<\/span><\/a> as part of<\/span> Tachanun<\/span><\/a>.<\/span><\/p>\n

Talmud Bavli Berakhot 64a<\/span><\/a> asks what is the meaning of: \u201cThe Lord will answer you in the day of trouble, the name of Jacob\u2019s God will keep you safe\u201d? Why not pray in a time of trouble also to the God of Abraham and Isaac? That we pray in such a situation specifically to the God of Jacob can be understood by a parable of one who in erecting a building should place the thick end of the beam (<\/span>she-yikanes ba-\u2018oviyah shel qorah<\/span><\/em>) in the foundation to provide the best support for the whole structure. Rashi explains that just as the thickest end of the beam provides the strongest support, so Jacob — who was renamed Israel becoming their progenitor (<\/span>Genesis 32:29<\/span><\/a>) — is the most suitable of the patriarchs to \u201cplead for his descendants\u201d, Israel, in time of trouble (on this theme, see<\/span> Legends of the Jews<\/span><\/a>).<\/span><\/p>\n

Significantly, the idiomatic expression <\/span>le-hikanes ba-\u2018ovi ha-qorah<\/span><\/em> \u2013 “to insert the thick end of the beam\u201d comes to mean in later Hebrew \u201cto come to grips\u201d with something. For example, the medieval scholar, Moshe ben Nachman (Nachmanides) employs this expression in the<\/span> Introduction to his Commentary on Genesis<\/span><\/a> to explain why he feels the need to add his own interpretations to those great scholars who came before him. The phrase <\/span>nikhnas ba-\u2018ovi ha-qorah<\/em> <\/span>\u00a0is used in Modern Hebrew to describe discussing a subject in extensive detail.<\/span><\/p>\n

Devarim Rabbah 2.11<\/span><\/a> interprets \u201cThe Lord will answer you in the day of trouble, the name of Jacob\u2019s God will keep you safe\u201d (<\/span>20:2<\/span><\/a>) with a parable about a king\u2019s son who misbehaved. His teachers suggested that he be shackled with chains weighing from 100 pounds to one pound depending on what the son could bear. This is compared to David proposing that the king\u2019s son (i.e. Israel) could bear \u201cchains of 12 pounds\u201d, as suggested by the phrase \u201cin the day of trouble\u201d, for the day has 12 hours.\u00a0<\/span><\/p>\n

A second parable is offered — of a woman in labor, whom people encourage by saying, He who answered your mother will answer you! Similarly, David encouraged Israel by praying: \u201cThe Lord will answer you in the day of trouble, the name of Jacob\u2019s God will keep you safe\u201d (<\/span>20:2<\/span><\/a>). Just as Jacob was answered in his \u201cday of trouble\u201d (<\/span>Genesis 35:3<\/span><\/a>), so too \u201cThe Lord will answer you in the day of trouble\u201d.<\/span><\/p>\n

Tanna debei Eliyahu Zuta<\/span><\/a> depicts God as saying: Whenever Israel recite<\/span> Selichot<\/span><\/a> (penitential prayers), I shall answer them when they cry out: \u201c<\/span>Ha-Melekh ya\u2019anenu be-yom qor\u2019enu<\/span><\/em> — May the King answer us in a day we call\u201d (<\/span>Psalm 20:10 in Selichot<\/span><\/a>).<\/span><\/p>\n

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